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Sri Rajarajeshwari Kripa: Srividya Upasana Rahasyam
Sri Rajarajeshwari Kripa: Srividya Upasana Rahasyam
The very form of Tripura refers to the primal energy Parashakti transcending the
three divine deities Kali, Lakshmi and Saraswati, who represent threefold
manifestation. Parashakti is the divine power of the transcendent master
Paramashiva, unconditionally inseparable from Her. Parashakti Tripura is the
supreme consciousness that illumines the three states of waking, dream, sleep in the
microcosm, and BhuH, BhuvaH, SvaH (Paraa, Paraaparaa and Aparaa) in the
macrocosm. She is described as the luster of the supreme spirit, perceived at three
spots in the body forehead, head and heart, depicting Her powers of knowledge,
activity and volition experienced by the devotee during meditation or worship.
Each of her three inherent powers (Jnana, Kriya and Iccha - paraasya
shaktirvividhaiva shruuyate swaabhaavikii j~naanabalakriyaa cha . Sweta.
Upanishad VI.8) is explained in its triple symbolism, namely:
1. Pooja Sanketa
2. Chakra Sanketa
3. Mantra Sanketa
According to Pooja Sanketa regarding the first Bija of Bala Tripurasundari Maha
Vidya, the goddess Tripurasundari bears in the center of her forehead, splendor and
power of knowledge. It refers to the knowledge of creativity or power of
multiplicity of creation and is compared for the purposes of worship to the
multihued bow of Indra. According to Chakra Sanketa, the forehead refers to Ajna
Chakra, the place of concentration for the yogis. The first evident appearance of
Parashakti is in the knowledge aspect. Manifestation, indeed, begins with sound.
The unbeaten sound, Anahata nada, expresses itself first in the Vedas. Thence all
kinds of knowledge takes the form of activity. The seat of knowledge, in an
individual body also, is the forehead. Ordinarily, by the very first look on the
forehead of a person, one can know about his or her mood, intention or tendency of
behavior etc. since knowledge gives color to thought, the energy of knowledge
expresses itself in multiplicity, both in an individual and in the universe. Its
symbolic expression is illustrative of the multicolored bow of Indra, meaning the
rainbow. By way of Mantra Sanketa, the mystic Bija Aim is revealed here.
Primordial knowledge is expressed through the universal sound called Shabda
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Brahma. This sound gets thick and becomes audible through the three Vedas. The
first mantra of Rig Veda begins with a and the first mantra of Yajur Veda begins
with i. a + i = ae. Again, the first mantra of Sama Veda begins with a. Then
ae + a gives ai sound. The syllable ai therefore represents the three Vedas.
This connotes Existence-Knowledge-Bliss aspects of Brahman. To express the nondual Parabrahman is the final import of the Vedic triad. Bindu is added to the letter
ai. Thus Aim being the combination of the vowel letters from a to am, governs all
multifarious sounds. Therefore, the non-dual Shakti of Shiva in Her knowledge
aspect is represented in Aim mantra. It is the Saraswata Bija and the presiding deity
is Saraswati, the goddess of learning or speech. The first appearance of speech
being Pashyanti, concentration is focused in Ajna Chakra in the forehead. The
place of Kundalini, when active towards manifestation, is the pelvic plexus in the
human body. It is named AdhaH Kundalini. The three main nerves Ida, Pingala
and Sushumna originate here. There it is termed Yukta Triveni. When Kundalini is
awakened from the mystic slumber, it moves like lightening to reach Sahasrara
where it becomes Urdhwa Kundalini and is termed Mukta Triveni. Kundalini is the
yoni, the place of emanation of all kinds of energy. It is the subtler Kandarpa Vayu
and not prana. She resides in the triangular space at the bottom of spine in the
Moolaadhaara Chakra. The Sanskrit notation of the vowel Ai resembles a
triangle. Thus this Bija is full of the power points of will, knowledge and activity,
with a predominance of knowledge aspect. With bindu above, it is the forceful Bija
mantra, constant repetition of which, followed in a traditional way, awakens
Kundalini.
According to Pooja Sanketa regarding the second Bija of Bala Maha Vidya,
Goddess spreads from the head, clean and white luster of the energy of activity on
all sides like the moon. She is worshipped as the universal mother of peace and
love. According to Chakra Sanketa, the head refers to the seat wherefrom the power
of activity works. Knowledge has its source in thought and this knowledge along
with thought becomes the cause of activity. Jnana Shakti is predominated by Kriya
Shakti. Clear and white luster of the moon is symbolic of the pure intellect in
Sahasrara, wherefrom activity is executed in the balanced and fruitful way.
Therefore, the place of luster in a person is the head. Activity takes place only
when it is conceived in the brain. It elevates knowledge, making it concrete, which
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earnest devotee of the divine mother. According to Mantra Sanketa, the mystic
letter Sauh is revealed. The mantra Sauh is explained in the light of Iccha Shakti.
This power is also called Visarga Shakti, the energy of release. Visarga connotes
pouring of ambrosia or the final beatitude. The trichotomy of the world phenomena
(maata, meya and maana) is absorbed into oneness or the sameness Sattaa
Saamaanya Avasthaa (as explained in Yoga Vasishta), just as suns blaze reduces
all inflammable objects to ashes. Then all duality disappears. The glory of the
blissful sun of spirituality pervades the manifest and unmanifest universe.
The seat of this Bija is the heart. Analysis of the mantra is: sa means with, ou
stands for determination and Visraga for release. Thus With determination, this
Bija brings about release from all bondages is what the mantra means. This Bija is
also called Paraa Bija (especially by Trika tradition). On its accomplishment,
Mahatripurasundari reveals the supreme reality as herself and as Sadhakas own
self. Also, Sa represents Jiva constituting of 31 Tatvas from Prithvi upto Maya.
Au stands for Suddha Vidya, Sadashiva, and Ishwara Tatvas as also the Iccha,
Jnana, Kriya Shaktis of Tripura Bhairavi. This is represented by Shoola Bija, which
is aptly adopted by Shaiva Tantra rather than Srividya. Hence I omit discussion of
this Trishula concept. Visarga represents the display of powers by Shakti inherent
in Shiva. It is the level where an advanced aspirant feels an influx of an internal
delight owing to the awakening of the Kundalini. It is rightly called
Kshobhaatmaka Visarga, the process of flow of the five cognitive energies that
swell up out of sheer delight. There is no physical sexual contact at all though this
is the orgasm of the real Brahma Maithuna. This is also called Jnana Mudra. This
Bija is also referred to as Bhairaveeya hridaya or Bhairavas heart in Paraatrishikaa.
By chanting this mantra with concentration, volition turns into determination for
release from the bonds of the world and attainment of the final beatitude. This
mantra is also called Vaadava mantra since it burns all action through knowledge to
find repose in the supreme self. In the order of manifestation or srishti Krama, it is
the state of Vaikhari, the spoken word of spontaneous delight.
Impurity (Mala) accumulates because of ignorance of ones real nature. Therefore,
bondage of the individual is due to his innate ignorance. It is primary limiting
condition (Apurnatva) brought about through Aanavamala (apuurNatvamaaNavam)
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birth and death. Kundalini Jnana is available to earnest seekers whereas, Kundalini
Vijnana is available to a chosen few. Hence it is called a secret.
Bhoga (enjoyment) is the fruit of Moksha (liberation). Only Jivanmuktas are seen,
as described in the scriptures, enjoying the fruit of liberation. But that state is
obtained with great difficulty. Constant and rigid Sadhana followed through a
number of births is not enough without the grace of Sri Paraabhattaarikaa.
Sometimes Her grace comes in a sudden surprise. Great teachers have experienced
such occasions. Grace may come when a balance is struck between the actions of
the previous births and those of the present i.e. when Karmasaamya occurs. Grace
glorifies even those who ordinarily appear least fit for it. It is a mystery. It signifies
the will of the Supreme power alone. That is why it is sometimes amazingly
sudden. Grace of Sri Mahatripurasundari is unconditional. No human effort can
bring it into play (natvatrako.api aatmiiyo puruShaakaaraH nirvahita Ishwara
Pratyabhijnaa Vritti VI.7). Bindu means the dot or what is called the Anuswara,
added to a letter on its top to give a nasal sound. Ordinarily, if a mantra is
pronounced without the Bindu, it becomes incorrect and so loses efficacy. The
Bindu pronounced at the end of the seed-letters denotes the Supreme non-dual
Parabrahman. Mantra Japa as explained in the Sadhana texts, is absolutely
necessary to invoke the powers of the Goddess, and when it is performed with the
purport of the mantra, it becomes a sure vehicle to the Divine Presence. But here is
an extra-ordinary example of the grace of Sri Parashakti. Utathya, a Brahmin boy
was born a dunce. He had been a failure in receiving education or any kind of
knowledge. He could neither speak nor associate himself with people. He knew
neither Sadhana nor any mantra of the Goddess. He only led a pious life on the
bank of the Ganges with a vow that he would always speak the truth. This gave him
the name Satyavrata. He had chosen to pass his days in the forest alone after it was
difficult for him to hear the taunts and face the affliction inflicted on him by his
disappointed parents. One day while he was sitting outside his hut and repenting
over his lot, a hog, stricken with arrows of a hunter, passed by suddenly. Fears
stricken himself, in a sudden shock, he uttered ai ai. Trembling with fear, the
animal hid itself in the bushy forest behind the hermits hut. Immediately, the
hunter came there and requested the hermit and requested the hermit to tell him
which way the hog had hidden itself. It was a puzzling situation for the young man.
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On one hand the hunter pleaded for his professional activity and duty towards the
family dependent on him, and on the other hand the hermits own heart was
overfilled with compassion. For some moments he could say nothing. Soon he
thought to himself: what involves violence is not called truth. Even untruth spoken
in the excess of compassion is the real truth. What is useful and helpful for the
human beings constitutes truth and nothing else.
satyaM na satyaM khalu yatra hiMsaa dayaanvitaM chaanR^itameva satyam .
hitaM naraaNaaM bhavatiiha yena tadeva satyaM na tathaanyathaiva ..
[Devi
Bhagavata 3.11.36]
As mentioned earlier, he had no initiation of a divine mantra and he did not know
the great seed-letter of Mahatripurasundari. Simply, out of some divine urge, he
had pronounced the mantra ai ai without pronouncing the Bindu. Yet the grace of
the Divine Mother descended on him undesired. Ashtavakra Gita says: Fire gives
burns even if touched unknowingly (anicChayaa.api saMspR^iShTo dahatyeva
cha paavakaH XVIII.37). And as a result, words of wisdom flowed from his mouth.
He said, O hunter! Why do you ask me about this again and again just to suit your
end? The fact is that the eyes endowed with sight have no tongue to speak, and the
tongue which could speak does not see at all (Devi Bhagavata 3.11.36). Even the
dunce spoke wisdom on being graced by the Divine Mother. Rare indeed is that
great-souled one who is not desirous of either enjoyment or liberation.
The goddess is also called Nitya (eternal) because she is not held by the
course of time- past, present and future. The Supreme Consciousness, even while
projecting as authority, evidence and theorem (pramaataa pramaaNa
prameyaruupaa sR^iShTiH), is not affected in any way. In reality, consciousness is
neither the object of eternity nor of non-eternity as Utpala maintains: neither
always nor then nor once, where no such notion of time exists, that is Thy
realization. This cannot be termed as eternal or otherwise Shivasutras. Divine
grace descends on anyone of the thousands of men in a sudden surprise and out of
the free will of Parashakti. It is unconditional and so unattainable with any human
effort whatsoever (Abhinavagupta Ishwara Pratyabhijna). It comes as an intense
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Fixed mind is essentially possible when complete surrender is made to the supreme
ruler of the universe. Patanjali puts it as: Concentration may get fixed through
devotion to Ishwara (iishwarapraNidhaanaadvaa - Yoga Sutra 1.23). Devotion is,
however a subtle and dangerous path, beset with the pitfalls of ambition and pride.
Devotion to a personal God brings with it a natural inclination to service and
surrender of ego. Our minds can recognize the attributes of a God with form.
Ishwara, the supreme controller is, therefore, all that we can know of the Reality
until we pass beyond Prakriti. When the glory of the Goddess of knowledge,
combined with powers of activity and will, is revealed, the devotee experiences
tranquility, peace and perfection of eternal beatitude. When divinity gets revealed
to the wise, it is expressed in the words of wisdom, or poetry, conveying the
subtleties of divine glory. The great mantra consisting of the three seed-letters is for
the practice of Nirguna Samadhi chiefly though. As such the conclusive form of the
mantra becomes Aim Im AuH, which gives perfection in spiritual Sadhana,
signifying that the knowledge that predominates over activity and volition, alone
can bring about the divine union (j~naanaadeva tu kaivalyam). When speaking of
Yoga, what is meant is that concentration, meditation, Japa and other practices
followed as routine exercises are no condition for the exalted spiritual perfection
(Shiva sutra 1-1).
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The divine mother is Parashakti, who holds the universe completely in Her
self-effulgence (amba te paaripuurNyaM swaatmasphurattayaa vishwaM
paraamR^ishatiityambaa). She is the sovereign power of her own free will. She is
procreatrix, the mother of the entire creation. Some of her names that associate her
to the first form of Bala are: Sarada (the giver of essence), Vagishwari (the supreme
deity of speech or knowledge), Mahavidya (the knowledge supreme), Brahmi (the
consort and power of Brahma). Saraswati literally means the flowing one and
represents speech, which in perfection, pre-supposes power of knowledge and
intelligence. Since knowledge is the antithesis of the darkness of duality and
ignorance, Sridevi is considered the personification of all knowledge arts,
sciences, crafts, skills etc. As the goddess of learning, therefore, she is shown
holding a book in her left hand. The book represents all areas of secular sciences.
The sign of fearlessness that Amba sports, stands for the assurance of devotees
faith and strength of will in the endeavor. The great fear arises from the
accumulation of the three impurities or Malas. Amba also holds an Akshamala. The
Shabda Brahman represents the essence of all alphabetical sounds. The rosary of
letters from a to ksha is called Akshamala. It is also called Matrika Chakra. The
practical use of this Matrika Mala for Japa and Sadhana is detailed in Kali Tantra
and Srikularnava.
Shaktipata is the focal point of Divine Grace, when complete prostration of
human strength takes place or when the little and subtle ego totally gets merged in
the Supreme Self or Paraa Samvit. No human efforts can bring it to oneself. It
comes in a flash when the Supreme only wills it. It comes out of her free will and
therefore is unconditional. There are nine kinds of Shaktipata explained in
Tantraloka. Parashakti is generous and sympathetic in granting boons to her
devotees. In fact the four arms show her unimpeded power in all directions. But the
hand that is raised for giving boons is softer because that grants complete
realization of Supreme consciousness (i.e. of Paramashiva).
The experience of Supreme Bliss consists in the union of the soul and self through
Supreme Power called Shakti. This marks the accomplishment of the power of
SauH Bija mantra, which is fed by the mantra Klim. This is the fruit of
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successful concentration on the second form serially based on the first. This is the
fulfillment of the power of desire, which has developed from the power of action
including its preceding power of knowledge. This state is realized in their practice
by those who are Mantra Siddhas, who have completed their practice with the
accomplishment of mantras and not by those who are busy in their routine
performances alone. It is said, Escaping from fixing the mind in abstract
contemplation on the true nature of spirit, who think of different deities are like
those who go about begging even on possessing abundant wealth and after begging,
they still remain hungry [Matrikabheda Tantra]. One pointed meditation is done
by abstraction of the senses (Pratyahara) through regulation of breath (Pranayama).
Success in contemplation even for a moment, in this way, brings automatic
satisfaction and divine joy.
Sri Ahstavakra Rishi said to his disciple, king Janaka: Seeing the desire less lion
(man), those elephants of sense-objects, quietly take to their heels, or if unable to
run away, serve him like flatterers (nirvaasanaM hariM dR^iShTvaa tuuShNiiM
viShayadantinaH . palaayante na shaktaaste sevante kR^itachaaTavaH .. XVIII).
Abhinavagupta endorses the experience with a similar statement in his commentary
on the Gita while explaining the verse sixty-three of chapter XVIII Therefore,
seek refuge in Him alone with all your heart is the sole and sure means of control
over senses. The great master Utpaladeva, in his direct expression to Lord Shiva
puts a self-explained question: Right from the mind, all movements of the senses
are entirely fickle. But, how they become firmly steady on realizing Thy supreme
Self, O Lord, for those who are quite warm with the wealth of love (for you)? It is
really wonderful. To those (to the earnest devotees), lovely women, whose eyes
are charming like those of fawns (attractive objects of enjoyment in the evanescent
world), helpless and bashful with the feverish attacks of the cupid (which, out of
strong emotion and desire make one helpless and weak), become capable of being
subdued (come to be under control).
The Shastra says that those who get established in one-pointed devotion to
Ambas non-dual form even for a short time, meditate on her form, adored with
bright gold earrings, bracelets and waist-band round her waist, their organic
operations (Indriya Vritti), get spontaneously transformed into universal
consciousness, the restless activity of the ears of their bodies becomes subtle just as
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the restless movement of the ears of an elephant stops of its own on its getting
intoxicated. Earrings connote the Bija mantra Aim. These stand for the power of
knowledge of the deity. Ordinarily, earrings give the knowledge of a woman
present at the time. Bracelets connote the mantra Klim. These stand for the power
of activity of the deity. Waistband connotes the mantra Sauh. It stands for the
power of volition the fulfillment of desire.
The Shastras describe an alternate from of meditation: O Goddess of light and
luster! For realization of Thy Supreme Self, devotees, while offering heroic
worship, meditate on Thy form, constituting Thy locks which are bedecked with
the crescent moon, a necklace of skulls round thy neck and garment red as
Bandhuka flower. Thou art seated in a heroic pose (Virasana) on the sleeping
Shiva. Thou hast four arms, three eyes, large and projected breasts and bending
waist having three deep folds of beauty. In this extraordinary description of Sri
Mahatripurasundari, the necklace of skulls depicts a garland of ego less alphabets.
The red garment connotes creational will. Sri Mahatripurasundari, in Her full
blossom of transcendence is referred to as the basic power of Light and Lustre,
which in Tantra depicts Prakasha and Vimarsha. Prakasha, according to the Sruti, is
that Brahman itself that is effulgent and shines variously (tameva
bhaantamanubhaati sarvam Katha Upanishad II.ii.15). Vimarsha conveys that
through the various kinds of effulgence in the effects, it is known that the
characteristic of luminosity is intrinsic to the Brahman - tasya bhaasaa
sarvamidaM vibhaati. According to the Agamas, consciousness (Samvit, chit or
Paramashiva as it is understood) is knowledge (Jnana) and activity (Kriya) both in
one. Therefore, Jnana and Kriya, Shiva and Shakti, Prakasha and Vimarsha, are
one. The whole relity is Shiva and the whole of it is Shakti as well. The goddess is
hence addressed here as the goddess of both light and luster. A close examination
of the Srividya mantra reveals that the mantra is Shiva-Shaktyatmaka. There is no
separate need to chant a mantra of Paramashiva Kameshwara since Srividya itself
is of the form of Shiva and Shakti. Its existence is even beyond the Sadashiva or
the Ardhanarishwara state.
Aarbhatya This word means an enterprising or courageous man. It refers
to boldness and confidence. It also means the representation of supernatural terrible
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events on the stage. This word has three applications in this verse, as illustrated
below:
1. aarbhaTyaa viiravR^ittyaa dhyaayanti An earnest devotee meditates
while offering supremely heroic worship. This is done with perfect
renunciation and complete eradication of ego, when body, mind and intellect
are completely annihilated or surrendered to the Supreme Will without any
condition whatsoever. To attain this attitude, gigantic courage and strength are
needed. A Veera is an extraordinary yogi of divine vigor, who looks at
Samsara, the means of obstructing reality, as an enormous animal and calls it
Veerapashu. His vital organs of knowledge, the Jnana Indriyas, which are
called the Vetaalaas, are his companions. These companions become saturated
with the love of Sridevis love, when this daring adventurer, in divine ecstasy,
dances at night the display of the power of obstruction of Reality. He kills
the animal of duality and dances in the perennial joy of monistic Reality.
2. aarbhaTyaa viiraatmaka laasya vR^ittyaa The crescent as decorative ribbon
bedecks the mass of twisted hair of Sri Mahatripurasundari in her heroic dancing
form. In Kashmir, it is called Taranga, a formerly graceful head-dress of Kashmiri
women.
3. aarbhaTiraasanam Arbhati is also the name of a special pose in yoga practice.
It involves the placing of two thighs on each other. This is a heroic pose of
dauntless will.
Arbhatya, according to Harabhatta, means, with great respect and
reverence. It may also connote with determinative mind because this condition is
essential for knowing the Ultimate Truth.
Shakti is the power of Shiva. Her activity at will towards manifestation
becomes evident while Shiva, the source of all power remains in volute. As such,
the Eternal Shakti emanates as form and assumes different phases while the Eternal
Shiva remains in the subtle state of Chaitanya. This is depicted in the Shakta lore as
Shiva lying as if dead and Shakti stands on him in full vigor of awareness. The
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efficient completion of work fall short and we cannot enjoy the fruit even when its
ripe. That makes a big loss. Still bigger loss occurs if we are impatient for the fruit
of an action being performed at the present. We shall be deprived of undertaking
more work for more prosperity. Hence the formula given by Bhagavan to ArjunaNishkama Karma (doing action without thinking of fruit thereof), must be
followed. That certainly gives purity of mind. That gives heroic magnanimity and
leads to ultimate freedom of soul, and the aim of true worship. The Tantra says:
puujaa naama na puShpaadyairyaa matiH kriyate dR^iDhaa .
nirvikalpe mahaavyomni saa puujaa hyaadaraallayaH ..
Worship does not mean merely offering of flowers etc. It rather consists in setting
ones heart on that highest ether of consciousness, which is above all thoughtconstructs. It is dissolution of individuality with perfect ardor.
The desire in a stable mind that can defy Prarabdha, cannot be an ordinary
one of attaining evanescent enjoyments. It is the desire for attaining perfection or
recognizing ones true self, which may include accomplishments to rid oneself of
bondage. That desire is for the upliftment of the soul and the whole world. And,
one of pure intellect can only have it. The Upanishad says:
yaM yaM lokaM manasaa saMvibhaati
vishuddhasatvaH kaamayate yaaMshcha kaamaan .
taM taM lokaM jaayate taaMshcha kaamaan ..
The man of pure mind wins that world, which he mentally wishes for and
those enjoyable things which he desires Mundaka III-1-30.
The entire universe consists of subjective (Shabda) and objective (Artha) aspects
blossoms from the Matrika Shakti. . This is a proliferation of Paraa Vaak in six
paths or courses known as Sadhadhwa. Three of these are under the indicated side
(Vaachya) and the other three are under the indicator side (Vaachaka). The triad on
the Vaachaka side is known as Kaladhwa (temporal order) and the triad on
Vaachya side is known as Deshaadhwa (spatial order). The three Adhwas of each
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->
Varnadhwa (the path of letters or the divine alphabet) > Kalaadhwa [consists of
five boundaries of Tatvas Shantyatita Kalaa (Shiva Tatva), Shanta Kalaa (Shakti
to Shuddha Vidya), Vidya Kalaa (Maya to Purusha), Pratishta Kalaa (Prakriti to
Jala) and Nivritti Kalaa (Prithvi)] -> Paraa and Pashyanti.
Padaadhwa (consists of words and syllables) -> Tatvaadhwa (the complete system
of thrity-six Tatvas) -> Paraapara or Madhyama.
in a propitious manner of oneness with Shiva, confer bliss, for drinking of nectar
(milk) for which Kumara and Ganesha are ever quarrelling with each other. The
higher foot of Nirvana Charana represents the source-energy for accomplishment of
divine liberating wisdom. In yogic parlance, this refers to the concentrating point of
prana and apana where the two combine to enter the Sushumna. That becomes
possible through the infusing power of the preceptor as that alone opens the
gateway to Shivam, signifying the mysterious realization of universal oneness. This
state of secret transformation comes to happen in the case of very intense
Shaktipata, when Parashakti through the Guru, makes the ego sink to it very depth,
not to sprout anymore.
The three Upayas Anava, Shakta and Shaambhava for realization have
been described. Then their combination actually concludes in Anuttara. That is the
state of Jagadananda in which the universe also id divinized and becomes one with
the Self. It is experiencing the charm of bliss everywhere and every time. It is the
experience of indivisibility flashing forth all round, oth inside and outside.
Consciousness alone expresses itself as the knower, the known and the means of
knowledge. It gains in intensity with the nectar of divine joy of absolute
sovereignty, when the yogi does not sit for contemplation. That is the sate of all
awareness of Jagadananda. This surpasses the six states of spiritual delights of
Ananda as enumerated below:
1. Nijananda When the mind rests only on the subject of experience
(Pramaata).
2. Nirananda When the mind contemplates over the absence of all objects
of experience.
3. Parananda When there is contemplation on prana and apana jointly.
4. Brahmananda When the mind rests on Samana, which unifies the various
objects of experience.
5. Mahananda When the mind rests in Udana after dissolving all knowledge
and objects of knowledge in the Self.
6. Chidananda - When the mind rests in Vyana.
This fivefold glory of Paraamba is as follows:
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superior kind of yoga. The preceding means of mental doing (Kriyopaya) and
knowledge (Jnanopaya) are pushed to the background when the Shambhavopaya is
revealed to an earnest aspirant though he does not seem working for and towards it.
The element of will shines in ones pure being to attain prominence in being
perfect. Entering thoroughly the all-pervading Supreme consciousness with deep
and steady knowledge of the Self of Divine Grace is Shambhavopaya, which boosts
for ecstasy in a higher degree of Shaktipata.
The numerous powers of Parameshwara bear close affinity to the Yogi when Amba
blesses him, on revealing her graceful divinity in his heart. He develops
concentration or balanced state of abiding spiritual joy. Here the four forms of
Samprajnata Samadhi become relevant, through which the great Yogini Shaktis
desire to help the Sadhaka. They are:
1. Savitarka Samadhi the Yoginis think of seeing the yogi constantly i.e.
the yogi experiences deliberative concentration.
2. Nirvitarka Samadhi Merging the whole being of the Yogini in the Yogi
connotes super-deliberative concentration.
3. Savichara Samadhi Merging the whole being of the Yogi into Her
connotes reflective concentration.
4. Nirvichara Samadhi - To be one with the yogi points to super-reflective
concentration.
These four kinds of concentration are included in the balanced state called Sabija
Samadhi or Bahirvastubija Samadhi, because there is some support or
impression still in the yogis mind. After this state, the yogi proceeds to gain in
internal undisturbed calm or equipoise called the Nirvikalpa Samadhi.
There are twelve ways of surrender to the glory of the goddess who is
the pervading power of Iccha, Jnana and Kriya. She manifests through these
powers individually as well as collectively. She also throws open the portals of
liberation for devotees, who love her with all their being and obedience to her
will. The twelve ways discussed in the Shastra are:
1. Meditating on Amba as ones true Self. (Dhyana)
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experience Kundalini in three states. The first is the tranquil state and remains
limited to Moolaadhaara. This state works in all created beings. When the
Kundalini gets awakened either by Pranayama or in the classical way of constant
practice or uninterrupted feeling of the perfect ness of I consciousness, it is called
Adhah Kundalini. After this state, when Kundalini, like lightening gives a sudden
and straight flash and rises through the path of Sushumna to Brahmarandhra, it is
called Urdhwa Kundalini.
Practice of meditation on the two spots is called Aadyantakoti Nibhaalana,
explained in Paraatrishikaa. Aadikoti is called Bahirdwaadashaanta and Antakoti is
called Antardwaadashaantia, which may respectively understood as Adhah and
Urdhwa Kundalinis. Their union is the Shatkona Mudra, often referred to as
Shatpatra Kamala. The yogi is advised to meditate on the locus of a point, which
has neither beginning nor end, and expanding the fifteen vowels, resides in the
heart lotus of Shiva, who is the sixteenth. The seventeenth Kalaa is the unwavering
repose called Bindukalaa, where the movement of both Prana and Apana ceases.
This is called Somaamsham. This is the main significance behind Tarpana of
Mahasaptadashi Nitya, even beyond the Shodashi Nitya during the course of Nitya
Kalaarchanam. The correspondence is to Turiyaatiitaa and Turiyaa. By practicing
SomamaSham by viewing all objects of the world as nothing but the manifestation
of the Paraa Bija Sauh (or the third Koota of Srividya, with or without the final
Shodashi Kalaa, depending on ones qualification), one attains the Jagadaananda
Dasha the monistic state of sameness of the Supreme self, unconditional and
unhindered. This is Supreme Bliss, Shaktipata of Shiva.
Very few advanced Yogis find repose, by a graceful knack, in the steadiness of
breath, after a long and constant practice. Here we talk about the next alternative i.
e. the Pranayama. This coveted experience of a Yogi is called Urdhwa Kumbhaka,
flow of super consciousness. Just as churning curds results in a ball of butter, which
keeps floating and simultaneously increasing in volume on the surface of the
churned milk, so does refined intellect i.e. awareness of supreme consciousness
float free from any malignancy of duality. The two principal functions of the vital
airs are exhalation and inhalation. Among human beings, some Yogis offer the act
of inhalation into that of exhalation. There are still others, who offer inhalation into
exhalation. [Now these esoterically refer to the 14th and 15th Kriyas of the Siddha
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tradition. Many Kriyabans are familiar with this I suppose. It is now known that
Lahiri Mahasaya taught a total of 8 Kriyas to a chosen few among his vast number
of Chelas. There are 72 Kriyas in all, with some knowing upto 25 Kriyas in the
contemporary times. I do not know about the higher Kriyas, since all I have been
taught are first twenty-five Kriyas. The final two of the 25 are the Samhara Kriya,
(by which a Yogi may exit consciously via the Brahmarandhra) and Brahmamelana
Kriya also known as Ananda Kriya, Maha Kriya, Samadhi Kriya, Kulaamrita
Kriya, Niraalamba Kriya etc by different traditions. If any one has information on
higher Kriyas, please share it with me.] These two paths refer to Devayaana or
uttara maarga and Pitryaana or Dakshina maarga. But there is a superior path
beyond these two. This is called the Bhairavi stage, which results in Kriyaa
Shoonyata. I think this is too complicated to be discussed in this context and hence
I will leave it at this. Yaana means vehicle or chariot in Sanskrit. As a verb it means
moving or riding. In Yogic parlance, it refers to entering the Sushumna. One may
find entrance to the Royal path of Sushumnaa in different ways and by different
means. Taking Devayaana way with the inferior means of Aanavopaaya, one has
the predominance of Prana, egress and with Saktopaaya, one is influenced more
with knowledge of the self. Taking Pitryaana way with the Inferior means of
Aanavopaaya, one has the predominance of Apaana and in Saaktopaaya one finds it
in action. But, the highest means is the Shambhavopaaya, where the devotee keeps
constant touch with the Divine in the bipolar process of Prakasha and Vimarsha i.e.
the predominance of Shiva and Shakti respectively. He ever moves in and as
Divine.
Paramba priyatam!